d the fourth than the third. The fourth or last, therefore,
is the first in point of merit.

1000. It is said that the householder who cooks must give a share of the
cooked food to a Brahmacharin or Yati or any one who comes as a guest. If
he does not do it but eats the whole of what has been cooked, he is
regarded as eating what belongs to a Brahmana. This, of course, is a high
sin.

1001. The commentator supposes that these relatives and kinsmen are named
because of the great likelihood there is of disputes arising with them on
account of shares of inheritance.

1002. The sense is this: these various persons, if duly reverenced by the
householder, are able to send the latter to the places indicated or make
him comfortable in those places.

1003. Vide verses 2 and 3 of this Section. Of the four courses, the first
or Kusaladhanya, is left out here. The three others, of course, are the
Kumbhadhanya, the Aswastana (otherwise called Unchhasila), and the
Kapoti. The Burdwan translator makes a blunder in enumerating the three
kinds of domesticity here referred to.

1004. The Burdwan version of this verse is incorrect.

1005. The cow is a sacred animal and there is merit in feeding and
properly tending a cow. Forest recluses kept kine for merit as also for
homa or sacrifice with the ghee obtained from them. The story of
Vasishtha's cow is well-known.

1006. These five are Agnihotra, Darsapurnamasi, Chaturmasya, Pasu
sacrifice and Soma sacrifice.

1007. The Burdwan translator misunderstands the words abhravakasah. It is
a well-known word occurring in almost every lexicon. Wilson explains it
correctly.

1008. i.e., They do not use a regular husking or cleaning apparatus for
cleaning the grain they use as food.

1009. So that very small portion of the grain comes out for drink or
mixes with the water.

1010. i.e., who had no fixed residence and who never sought with any
effort for the necessaries of life. The Burdwan translator takes both
yathavasah and akritacramah for two independent names of Rishis instead
of taking them as adjectives of Sudivatandi.

1011. i.e., whose wishes were immediately crowned with success, in
respect of both blessings and curses, etc.

1012. Niranandah is explained as krichcchrachandrayanadiparatwat.

1013. Anakstrah is explained by the commentator as 'different from stars
and planets but still freed from darkness' and, therefore, effulgent or
luminous. Anadhrishyah is fearless.

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